Parashat Devarim: Exploring the Meaning of Moses' '70 Languages'

Parashat Devarim, the fifth book of the Torah, serves as a review of commandments and statutes, alongside Moses' farewell address to the Israelites. As they stand on the eve of entering the Land of Israel, Moses delivers his final words, blessings, and guidance, preparing the nation for life in their new homeland.

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And it came to pass in the fortieth year, in the eleventh month, on the first day of the month... beyond the Jordan, in the land of Moab, Moses began to explain this Torah.

The text highlights a specific moment: "And it came to pass in the fortieth year, in the eleventh month, on the first day of the month... beyond the Jordan, in the land of Moab, Moses began to explain this Torah." (Deuteronomy 1:3-5). This verse, according to the commentary of Rashi, indicates that Moses explained the Torah in "70 languages." This statement raises questions about the necessity and method of such an explanation, especially considering the Jewish people were about to unite under a single language in their own land.

Further complicating the interpretation is the general caution among Jewish sages regarding Torah translations into other languages, fearing the loss of deeper meanings. A historical example cited is King Ptolemy's compulsion of Jewish sages to translate the Torah into Greek, an event commemorated as a tragic date on the Jewish calendar.

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He explained it to them in 70 languages.

Commentaries offer various explanations for Moses' "70 languages." The HaKetav VeHaKabbalah commentary suggests "languages" refers to "70 interpretations," aligning with the teaching that the Torah possesses "70 faces" or inner dimensions beyond its literal meaning. However, many commentators adhere to Rashi's literal interpretation. Hassidic masters propose another view: Moses foresaw future exiles and prepared the people to study the Torah in multiple languages to ensure its preservation across generations and scattered communities.

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The intention is not the languages of the other nations, for what benefit would that have brought Israel? Nor did our sages abandon their own language in favor of another nation’s tongue. Rather, our sages often use the word lashon (‘language’) to mean an intention or interpretation. Thus, ‘70 languages’ refers to 70 interpretations, corresponding to the teaching that ‘the Torah has 70 facets,’ meaning its many inner dimensions beyond its plain meaning.